WHO IS GOD: YES YOU ARE GOD

WHO IS GOD: YES YOU ARE GOD

Who is god?
 To understand the answer to this question, we can take the help of 1000 names of Lord  Vishnu mentioned in the  #Vishnu Sahasranama so that we all can understand that God is the one who we are with all our virtues.  That is, God is not a separate entity, but God is the embodied name, a total collection of such qualities which are present in all of us.  One who is able to elevate these qualities,  is able to recognize God 
 So let us understand who is God with the help of each name of  Lord Vishnu. Here we first take up first nine names.

1.Vishvam

 Vishnu is the world.  He is the world, the creator of the world, and after creating the world, he is absorbed in that world.  Thus the world is the form of Brahma and Brahma is also the form of the universe.  Thus both God and the universe are one because the creator resides in his creation.  The whole world is an embodiment of the presence of Vishnu.
 In this way, our presence in this world is definitely venerable and it is our duty to accept the world in its entirety and do our work for its benefit.  When the universe is Brahman and Brahman is the world , then all of us who are in this world are  part of God and God is the complete expression of our parts.  Therefore, it is the responsibility of all of us to fulfill our obligations towards the world with full accountability.

2. Vishnu

 Who is God, when we search for the answer to this question, we find that God is always and everywhere beyond time, space and object, residing in everything tangible and intangible.  God is the creator and he is also in creation.
 In fact, the scope of human thinking is also beyond time, place and object.  In the realm of this thinking everything is there, the whole is the past, the whole is the present and the whole is the future.  He is everything that can happen.  God is also the same, He is everything that is possible and that which is impossible, that which is in all and also outside.  Neither God nor man's thinking can be defined by time, place and object.  It is the thinking of man which motivates him to find God and also motivates him to lose even after finding him.
       When we understand that the whole of the visible and invisible existence is within us, then we take our possibilities beyond the limits of the possible.  Even though we are tangible bodies, we intangibly register our presence in every visible and invisible through our consciousness.  This understanding makes us understand that we are part of the same creation which is present in everything everywhere at all times.  This experience of ours gives us the feeling of being Vishnu.  We are Vishnu, Vishnu is in us.  We are neither separate from God nor God is separate from us.  This truth depends on how much we find the omnipresence of God within us.  We can understand the omnipresence of Vishnu only through the expansion of our Self.  The one who finds this truth is Vishnu.

3.Vashtkar:-

 The fixed actions that are performed on the path of yoga are the actions in the Yagnya, which we offer to God.  The one to whom we perform yajna by dedicating it is Vishnu, God.  The actions prescribed in the path of yoga are yagnyas, that is, those actions which we perform by being devoted to high ideals and there is a sense of service in them and not any sense of ego in doing them.  To whom this surrender takes place is Vishnu i.e. God.  When we walk on the path of Yoga and perform our actions with devotion to service, then to whom we have selfless devotion, is God, is Vishnu.

4-Bhutbhavya Bhavatprabhu

 Vishnu i.e. God is the lord of past, future and present of beings.  We are all the controllers of our actions and are also consumers of their consequences.  Our past, future and present are also created as a result of our actions.  In life, we have options to do both good and bad deeds.  When we act under the virtues, then our past, present and future are also created according to them and if we follow the path of bad qualities, their result is reflected in every period of our life.  A person who performs good deeds with a yagnya spirit through the path of Karmayoga attains salvation by  the journey of gyanayoga/Bhaktiyoga/DhyanaYoga and in this state of salvation the existence of the soul merges with the Supreme Soul and transcends space and time.
Vishnu resides in our virtuous deeds, in our yogic actions and yoga practices.  If we are not able to keep them as the goal of our actions, then the nature of our past, future and present becomes discolored, but if we keep them as our goal, then our every time is devoted to them, ultimately we get life and death  frees us from the cycle of time and makes it timeless.

5.Bhutkrit

 In this form Vishnu i.e. God is the creator of the world.  With the help of the Rajo guna, God creates the living beings.  There are three types of properties.  When God takes the action of creation by taking one of these Rajoguna, then he is called Bhutkrit.
Human beings also have all the three gunas, i.e., tamo, rajo and sattva.  Excess of Tama guna leads to destruction, but Rajo guna leads to the path of creation.  On the path of attainment of divinity, when a person progresses by doing yoga, then his gradual development takes place on the path of Karmayoga.  In this sequence, there is a progressive development in the state of gunas, when the Rajo guna is more than the tamo guna and gradually he attains the rajo guna by cutting off the tamo guna, then the creator within him starts becoming dominant.  He moves towards construction.  This potential of man is shown by Vishnu in his creator form.

6.Bhutbhrit

 Vishnu is the Sustainer of all, He also takes care of all, also nurtures all, also sustains all and he does all this by being situated in the mode of Sattva.
 We also have a direct vision of this Divine Glory every moment and also find this virtue inside every person.  When a person attains the ultimate state of yoga, he starts protecting the existence of all the variables and constants, he has no enmity with anyone.  Without animosity, a yogi person takes care of all with equal feelings and protects them.  He does not have any kind of hostility towards anyone.  That person  is adorned with this virtue of Vishnu.

7-Bhava

 Vishnu is situated in the form of the universe. The existence of God does not depend on any external factor.
 If one understands one's own self,  one understands that one's existence is a reflection of the whole expansion  and is not different from the vast existence that exists everywhere in the form of God.  

 8. Bhutatma

God is the soul that resides within all beings.  This is everything's  consciousness.  That is, elements without soul, without consciousness are in inertia.  Without God's presence, we are all mere inanimate instruments.
 This truth applies equally to all of us, to all living beings.  We all hold God within ourselves.  Now how much we feel about it, it depends on our own sanskars, i.e. training in virtues but Godliness is present in everyone in the same sense.

9-Bhutbhavan:

 God is also the creator of all and he is also the reason for everyone's growth and development.
 The whole world, visible and invisible, variable and constant, is the creation of God.  We are all just manifestations of the same Vishnu i.e. God, both in the inert and also in the consciousness.  When we are God's creation, only a combination of His inert and conscious nature, then we are God in both our material and conscious forms.  Now it is the condition of our sanskars that determines to what extent we can understand  ourselves as divine.

Comments

Post a Comment

Popular posts from this blog

श्रीमद्भागवद्गीता अध्याय 3 श्लोक 35

श्रीमद्भागवद्गीता अध्याय 3 श्लोक 35 श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्‌।  स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥ अच्छी प्रकार आचरण में लाए हुए दूसरे के धर्म से गुण रहित भी अपना धर्म अति उत्तम है। अपने धर्म में तो मरना भी कल्याणकारक है और दूसरे का धर्म भय को देने वाला है  ॥35॥ हमें स्मरण होगा कि श्रीकृष्ण ने अर्जुन को गीता के द्वितीय अध्याय के 31वें श्लोक में स्वधर्म के अनुसार कर्म करने की शिक्षा दे चुके हैं। एक बार पुनः हम उस शिक्षा पर बल दिया गया है। ये तो स्पष्ट हो चुका है कि प्रत्येक व्यक्ति की एक खास प्रकृति होती है और उसके कुछ खास गुण होते हैं और व्यक्ति की प्रकृति ही उसे उसकी कामनाएँ देती हैं जिनकी पूर्ति के लिए कर्म करता है। सो यदि व्यक्ति अपनी प्रकृति के अनुसार कर्म नहीं करता तो उसमें विकृति आ जाती है।  यँहा पर आवश्यक है कि हम द्वितीय अध्याय के श्लोक 31 को पुनः समझें। ""गीता अध्याय 2 श्लोक 31 ----------------------------------- स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥ तथा अपने धर्म को देखकर भी तू भय ...
Read more

Geeta Chapter 3.1

 Bhagavad Gita Chapter 3  Verse 1 (Elucidation of the excellence of performing prescribed duties with non-attachment according to Jnana Yoga and Karma Yoga) Arjuna said: jyāyasī cet karmaṇas te matā buddhir janārdana tat kiṁ karmaṇi ghore māṁ niyojayasi keśavaArjuna spoke- O Janardana! If knowledge is considered superior to action by You, then O Keshava! Why do You engage me in this terrible action? ॥1॥From the above background, it is clear that when we learn and know something, we do not easily accept it in the same form in which that thing, art, or knowledge comes to us. Rather, we take it and understand it according to our prejudices. We have some pre-existing thoughts in our mind and brain, and we mold the knowledge we receive according to those same thoughts. The result is that we cannot learn all that we could learn, and we accept the learned knowledge only according to our prejudices.Arjuna becomes a victim of despondency as soon as he arrives on the battlefield and dec...
Read more

श्रीमद्भागवद्गीता अध्याय 14. परिचय

श्रीमद्भागवद्गीता अध्याय 14 परिचय श्रीमद्भागवद्गीता की रचना अर्जुन के संशय को दूर करने के क्रम में हुई है। युद्ध क्षेत्र में युद्ध के लिए खड़े अर्जुन के मन में  युद्ध को लेकर कई प्रश्न उठने लगे थे और उसे युद्ध की निरर्थकता का भान हो रहा था, किन्तु युद्ध की निरर्थकता के लिए उसके जो तर्क थे वे युद्ध से कम और खुद उसके अपने संशय की वजह से अधिक थे। अर्जुन धर्म के विरुद्ध किसी भी आचरण को गलत मानता था और उसे संशय था कि यह युद्ध अर्जुन के लिए अधर्म का मार्ग खोलता है। उसके इसी संशय को दूर करने के लिए अर्जुन और कृष्ण के बीच जो सम्वाद हुआ वही श्रीमद्भागवद्गीता का रूप लेकर सामने आया। वस्तुतः कर्मक्षेत्र में हम सभी कई तरह की भ्रांतियों के शिकार होते हैं। ये भाँतियाँ इस  लिए हावी हो पाती हैं क्योंकि हम स्वयं के अस्तित्व को और स्वयं के साथ संसार के सम्बन्धों की बारीकियों को नहीं समझ पाते हैं। हम कौन हैं और इस संसार में हमारी भूमिका क्या है और क्यों है अगर हम यह समझ लें तो कोई भ्रम न रहे। किन्तु हम समझें कैसे कि हम कौन हैं, क्यों हैं? इसके लिए श्रीमद्भागवद्गीता में जो मार्ग सुझाया गया वह है ध्...
Read more